Tag Archives: Meditation

We now find ourselves in Chol haMoed Pesach – the intermediate days of Passover, the middle days of this ongoing eight-day holiday. After a gruelling week of preparation and a very energetic first two festival days, we are all physically spent, ready to relax and enjoy the rest of the week to come.

MITZRAYIM TO HAR SINAI: In this Sefirat haOmer chart one envisions themselves taking 49-steps up the summit of Sinai in time for Shavuot. Designed by Aharon Varady, a realization of a concept envision by Andrew Ross z”l.

Still for many people the joy of the festival and that sense of momentum in our souls remains with us. As we each work through own personal exodus during this season. Now that we have determined to become free people, naturally there is a new passion to experience and actualize that freedom. And to continue this spiritual journey to become more liberated. A desire to push forward in this march of freedom still inspiring many of us.

So how do we do that? How do we become more free and more liberated people?

And how do we satisfy this expansive drive aroused in our souls, while also being amidst an exhaustingly vigorous season?

Our tradition responds to this with the mitzvah of the Sefirat haOmer – the commandment of counting of the Omer. And through this tradition we learn how everyday we can do a little bit of work on improving ourselves. That’s all it really requires to pursue freedom within yourself, just taking a small step each day out of whatever has held us back in our life’s journey.

In the procession of the Jewish year, we are on a journey from Pesach to Shavuot. A journey which takes us from freedom in Egypt, and brings us to celebration at Sinai.

We’ve talked before about the biblical commandment, to count seven weeks of harvest gladness in which our ancestors were to offer up their coarse barley growth. And how on the fiftieth day the ancient Israelites would offer up an offering of their finest wheat in the Temple, in order to bring great culmination to this spring season on the holiday of Shavuot – the festival of weeks, celebrated on the 50th day from Pesach. (see “The Sefirat haOmer: Making The Days Count“)

These two holidays of Pesach and Shavuot, along with a third agricultural festival of Sukkot in the fall, they are called the Shelosh Regalim. These were the three pilgrimage festivals of the Torah, which in ancient times required people to journey all the way up to the capital of Jerusalem every year for these holidays.

This holiday of Shavuot has no fixed date, it occurs after 49 + 1 days after Pesach. Nor did this holiday historically have any fixed religious significance until the rabbis of the Mishna began to relate this holiday with the giving of Torah at Har Sinai.

The rabbis therefore understood these 49 days as a time of personal preparation for receiving Torah. A period which would come to be characterized by personal reflection and ethical introspection. In this way the rabbis made this period an inner journey for us. They helped us appreciate this extensive mitzvah of Sefrat haOmer as a process on a path to become worthy of receiving this revelation of Torah. In order to stand dignified at Shavuot and receive this Torah anew.

In this way we also come to appreciate the sefirah period as a way for refining and cleaning ourselves up along the way – as we shed our slave characteristics – on our way to the reception of the Torah at Sinai.

This sense of devotion became even more stressed by the kabbalistic masters of the 16th century in Tzfat, and then later by the chassidic masters who followed them. These mystics also decided take the journey inward, but in a much deeper and more profound way.

According to their custom of meditating upon the prayers of their highly mystical siddurim, they gave practical application to the Sefirat haOmer for making it engage a personal tikkun – a correction, a repair in one’s nature. And to do so systematically and with motivated intention.

The mystics broke the sefirah period into seven cycles of seven weeks, seven being the number of completion and wholeness (i.e. number of days in a week; creation). Each of the seven weeks were set to correspond to one of the seven sefirot (Divine forces) which active in the physical world. Likewise each day of the week was set to correspond to a sefirah as well, making us look even deeper into each of these characteristics within ourselves.

This form of meditation reflects upon seven essential characteristics, and then makes us further consider how we operate those creative drives. We learn to focus on specific points of our character.

Let me give you a few examples of how this line of meditation works, and also demonstrate how one can reflect on these (with a few off-the-cuff meditative suggestions that come to mind for me during my personal reflection at this time, those are in quotes; to give us examples of how to work through these thoughts):

Day 1 of the Omer:

חֶסֶד שֶׁבְּחֶסֶד

Kindness within Kindness

“Do I display my kindness with acts of truly pure kindness?”

Day 2 of the Omer:

גְּבוּרָה שֶׁבְּחֶסֶד

Discipline/Judgment within Kindness

“Is my sense of discipline in-line with my sense of kindness?”

Day 3 of the Omer:

תִּפְאֶרֶת שֶׁבְּחֶסֶד

Beauty/Harmony within Kindness

“Do I use my expansive kindness for bringing harmony and balance?”

Day 4 of the Omer:

נֶצַח שֶׁבְּחֶסֶד

Endurance/Victory within Kindness

“Is my sense of kindness in-line with a love that is long-lasting and able to overcome the challenges?”

During the first week we start in Chesed (Kindness), which is an accessible point of reference for the soul as we continue on with the joy of celebrating Pesach and as are just starting out on our sefirah count. Then in the second week we move into Gevurah (Discipline/Judgement). The third week Tiferet (Beauty/Harmony), etc.

Each week we look at one part of our Divinely inspired nature, and then systematically examine how we can bring balance to it. Looking at each level of our consciousness, realizing there are elements of each impulse mixed-in with the others. Our challenge is to bring balance within ourselves so that none of these are in conflict, and so that we can achieve a sense of freedom within ourselves.

This might also be helpful for beginners of this form of meditation:Think of the daily sefirah as representing one aspect of your divinely inspired inner drives or ambitions, and the sefirah for the week as representing how you go about achieving that in your actions. There is certain ways we feel inside, but its all about bringing our outward displays in-line with that.

The kabbalists weaved other meditative elements into their counting of the Omer. They also assigned certain meditative words from psalms and letters to each day. As well as pieces of the highly mystical Aramaic prayer Ana Bekoach. All these textual overlays, to further inspire an inner journey.

Now there is a reason that I keep referring to the Sefirat haOmer as a journey. This mitzvah is one with many steps in order to fulfill it. It requires us making the effort everyday for 49 days, taking many small steps everyday. We cannot move forward if we stop at any point. Which is what makes this mitzvah so much of a discipline to keep. However, it is a deeply rewarding journey of self-exploration and refinement for those who follow all the way through!

Modern Meditative Aids for the Sefirat haOmer

One of the best ways to help one remember the daily Omer count is to use a chart. Over the years many charts have been devised to help people remember and stay accurate with their count. Many communities and homes have unique ones which people festively display and refer to.

This not only a great way to keep count, it is also a great way to meditate upon the Omer. To think of it as a journey moving inward, to examine ourselves in our deepest core. Or we can also see this as a path around a mountain, moving upward with a step each day until we reach the peak of Sinai. This lovely chart is also overlaid with other meditative elements which color and desktop formatting today allow.

Over the years I have made the case that the rabbis made intentional use of specific words, letters and sounds to deliver imagery. As they were limited in their means of presenting these ideas in a black-and-white world in which they produced their manuscripts, the mystics used other schemas. I have always believed that had the mystics of old lived today they would layer meaning in color, which would also aid in showing relationships of one thing to another.

I’m glad to see that several scholars and rabbis of the modern age are utilizing color to expressed concepts in their works and materials. To help people visualize the lesson and their inner journey.

“Lauren Deutsch’s system of color correspondences for the sefirot mainly follows the light spectrum from red to deep blue, then black and purple. Her systems accords well with that of Mark Hurvitz’s 7×7 Color Grid for the Omer.”

This chart expresses how the sefirot – both for the corresponding week and day of the sefirah count – how they come together. Causing us to conceptualize and consider the relationship of one characteristic to the other, and helping us visualize the balance we are trying to achieve between these powerful forces inside us.

In like manner, Aharon Varady also created a variation of the meditative circles chart utilizing a classical and historically inspired color schema. A schema which was presented in Reb Seidenberg’s Omer Counter widget (Neohasid.org). Aharon noted that this color system corresponds closely with that of the colors suggested by the RAMAK in Pardes Rimonim, as cited in Rabbi Aryeh Kaplan’s book, “Meditation & Kabbalah” (p. 181) in the chapter titled “Colors.”

Having also taken personal interest in the color correspondences within classic kabbalistic literature, I had also tried to imagine this. To perceive how the mystics would have conceived of this. So this additional contribution has helped bring that to life for me. This color schema is very useful and meaningful to both Chassidic and Sephardic followers of the mystical disciplines.

The meaning of all this is also presented for us by Aharon in his detailed comments of the aforementioned post. The entry also wonderfully included the prayers, blessings, meditations, and even an updating counting widget… in addition to the helping you identify and visualize the interacting sefirot as you observe this special mitzvah!

Conclusion:

Many of us modern people don’t have the time or space in our lives make a religious pilgrimage like ancients used to during this time of year, therefore we have a long tradition of focusing on how to take this journey inward. We should utilize the many ways of teaching and thinking which helps take us on a journey for the soul.

Want to personalize your own journey? Here is a Do-It-Yourself help for making your own Sefirat haOmer Chart.

We have been learning about this inward journey through the soul we engage in during the sefirah period. One of the best ways is to visualize that journey as path up a mountain, as previously mentioned regarding another chart.

Aharon Varady also provides us with a subtle adaptation of a chart concept envisioned by Andrew Ross z”l. As noted by Aharon elsewhere:

This wonderful chart is designed by Aharon Varady, a realization of a concept envision by Andrew Ross z”l.

The chart image shown at the top is a Creative Commons document, editable and redistributable design. Showing a spiral starting from the upper right, and moving counter-clockwise on its way inward. Indeed, all the items presented by Open Siddur are open-source licensed to edit and share! Feel free to personalize it with numbers or meditative thoughts.

What are you making your exodus from this year? Are you trying to leave bad traits behind? Are you making a journey out of addiction? Are you finding liberation from the effects of unhealthy relationships? Or are you just stepping forward in order to leave a sense of apathy behind? Personalize this chart and meditation for your goals. Whatever helps you visualize your journey inward to the soul and upward to Sinai!

Are you a person who is inclined to prayer and meditation? Do you find your spiritual devotion through prayer to be meaningful? Many people today like to discuss the benefits of prayer. Most often we talk about how doctors notice the benefit prayer has on the outlook of a patient so inclined.

I’m one of these people that is so inclined. I don’t base my belief in prayer off of pseudo-science or because polls tell me it should matter. I find the act of prayer to be very meaningful and comforting to me. And I’m not even a supernatural minded person, but I benefit very much from prayer. So much do I love prayer that I dedicate most of my time to transcribing and translating siddurim – Hebrew prayerbooks. I find the way the way that humans make a song of their pains and hopes to be very powerful and captivating. It also gives me personal strength.

Even as much as I love prayer, I have come to realize one needs to have more than just that in our lives. Our Torah seems to suggest that there are times when people may be spending too much time praying and too little time doing.

Let me put this weeks Torah reading and this discussion in context. The children of Israel are with their backs up against the wall for the first time. Quite literally, when they are being pursued by Pharaoh and they are locked in by the Sea of Reeds on the other end. The people immediately begin to complain and consider breaking ranks. They lament to the tune of: We told you so, Moses. We wanted to just be left alone. We are okay with being slaves to the Egyptians. But now we are going to die in the wilderness. (Exodus 14:10-13)

We will pick up the text with this next verse. We will start with our Hebrew text, and then later I will transliterate our key verse for the benefit of all students. Our text reads:

“And Moses said to the people |

don’t be afraid! Stand firm and see |

the salvation of Hashem |

which He shall work for you today |

For the way you see the Egyptians is only for today. |

But you shall no longer continue to see them this way |

for eternity. |

Hashem will fight for you, |

but you shall remain silent.” |

וַיֹּאמֶר מֹשֶׁה אֶל–הָעָם

אַל–תִּירָאוּ—הִתְיַצְּבוּ וּרְאוּ

אֶת–יְשׁוּעַת יְיָ,

אֲשֶׁר–יַעֲשֶׂה לָכֶם הַיּוֹם:

כִּי, אֲשֶׁר רְאִיתֶם אֶת–מִצְרַיִם הַיּוֹם—

לֹא תֹסִפוּ לִרְאֹתָם עוֹד,

עַד–עוֹלָם.

יְיָ, יִלָּחֵם לָכֶם;

וְאַתֶּם, תַּחֲרִשׁוּן

Exodus 14:13-14

I could simmer on so many points here in this text. The murmuring. The disappointing lack of faith even after all they had previously experienced. The fact that people were so complacent and defeatist that they professed to preferred a life of slavery, as that was something they understood. Faced with freedom and the consequences of it, they react with fear. This was more than they expected, so the children of Israel panic and complain.

However I would like to bring out attention to how Moses challenges them with this statement. He calls them to not be afraid; stand firm and watch G-d work a salvation for them. G-d is going to save them, He is going to rescue them from this danger.

However, before Moses begins to explore their options and talk about G-d “fighting” for His people, Moses beings to address the harder issue. The bigger obstacle for them to overcome was in themselves, even before they could face the enormity of their threat by the Egyptian army. Their own lack of self-determination and belief in themselves was their issue. They didn’t feel worthy of freedom, however they did understand their former roles as beaten-down slaves to a master.

But then Moses tells them, the way that they see the Egyptians is just for today (ha-yom). That is their reality today. That might be the way that they see their masters today, as strong and overwhelming. Though that is just today’s reality. Even though one might feel that way to-day (ha-yom), tomorrow they wont.

Rashi focuses on some key words here, and directs his attention to the way the Hebrews see the Egyptians. Rashi interprets this phrase to focus on, “Mah sheritah otam / on how you perceive them.” To Rashi this phrase is more than just saying that G-d is going to magically pull off a now-you-seem-them now-you-don’t routine by magically getting rid of the Egyptians. Moses had to struggle with the Hebrew’s perceptions that crippled them in fear. The way they understood their masters (asher reitem) and in-tern themselves, it was debilitating to them.

Here Moses performs the effective role of a good and concerned leader. He comforts his people through this. He assures them that they are not always going to feel this way. And as for this threat, this too will also pass, he assures them. But more so, Rashi seems to focus on the idea that the people had always seen their Egyptian masters this way, but now it was going to be over.

In contrast, Ibn Ezra takes a different approach. He is of the opinion that we should emphasize the word “ha-yom” (today), because what they were seeing of the Egyptians that actual day was actually unprecedented. Never had the Egyptians been so fierce and threatening. Ibn Ezra has has Moses saying they have never seen anything quite like that before, but that it should be of no consequences because they will never see it ever again.

The people are pushed up against the water now, and the Egyptians are coming at them with everything they’ve got. Moses tells the people to not fear, and to be quiet. He says tichrashu – be quiet, Not just to be quiet and stop their complaining. To restrain oneself. The root word implying to act as though deaf and dumb. Almost like a parent Moses seems to push the people to the side like children, as though telling them to put their fingers in the ears and hum out world as he faces this problem coming at them. G-d will fight for them.

However much comfort and assurance Moses gave the people, it seems that he doesn’t seem to take his own advice to heart. He appears to begin to freak out over the situation himself, while still trying to calm their fears.

How can I assert this? Look the next statement, in our key verse for today. This next verse begins at the top of our fourth reading:

“And Hashem said to Moses:

What are you crying out to Me?

Speak to the children of Israel,

and have them go forward!”

| Vayomer Hashem el Moshe

| mah titz’ak elai

| daber el benei Yisrael

| veyisa’u

Exodus 14:15

What do we have Hashem saying to Moses? Immediately after Moses tells the people to hold ranks and to be quiet, the next thing we hear is G-d asking Moses, “Mah titzak elai / why are you crying out to Me?” Moses silences the people, but then in the next sentence G-d is asking Moses why he is shouting at Him. Why are you yelling, why are you complaining at Me? Mah titzak elai?

Whereas Moses tells the people to hold their peace and await G-d’s salvation, he does not stand by quietly. We learn by way of G-d’s response, that Moses is desperately and fiercely crying out to G-d for help. As a leader, Moses cannot just sit back silently. These people are looking to him for a solution.

Now how does Rashi understand this part of the text? Our master’s cometary for this verse reads:

“Why do you cry out to Me: [This verse] teaches us that Moses was standing and praying. The Holy One, blessed be He, said to him, ‘This is no time to pray at length, when Israel is in distress.’

Another explanation [of God’s question (Why do you cry out to me?) implies]: “The matter depends on Me and not on you,” as it is said further [in Scripture]: “Concerning My children and the work of My hands do you command Me?” (Isa. 45:11). — [from Mechilta, Exod. Rabbah 21:8]”

I include the second explanation here as well. In these latter lines Rashi goes on to give us another interpretation that is key as well. In it he acknowledges that Moses is using a tone that is reprimanding of G-d. The other meaning of the work tzak.

However, as a master rabbi he first tempers the tones a bit. He provides a bit more of a dignified and reverencing tone for our dear Moses. He wants to show Moses as being respectful to G-d. And in doing so he actually accuses Moses of doing something that is just as terrible, if not more so in our eyes.

Rashi says Moses was too busy praying to act. Moses was standing there saying lengthy prayers. Though these actions on the part of Moses would on one hand seem honorable, they are also obviously misguided. And that is the lesson that Rashi delivers to us today.

This isn’t the only place that we have this type of example of “crying out” being related to prayer in the Torah. In Parshat Pinchas was also have a case where the people were literally crying out. In Numbers 25:6, we are told that when rebellion and a plague broke out the elders were too busy “bochim / crying” to do anything about what they were witnessing. There we are told by our rabbis that the leaders were too busy praying there as well. But in that case, in sorrow and wailing. Crying with tears.

However here, Moses’ crying out was one of protest and and desperation. He calms the people as they look to him, but now he demands that G-d answer him. And G-d instead turns the situation back on to Moses.

In the alternative interpretation Rashi has G-d acknowledging that He is indeed responsible for this people. G-d doesn’t need to be told who is really in charge of the entire universe, and therefore responsible for this situation as well.

Though from G-d’s perspective, what is really needed is for Moses and the people to take ownership of their situation and move forward for themselves. G-d assures them that He will help them, but they need to nasa, the Hebrew root for veyisa’u – they need to push forward, the need to move ahead, they need to travel, they need to drive on.

And therefore in our next verses of the parsha, we have the most famous moment in all of Jewish history presented.We read of the command of Hashem for Moses to hold out the staff and part the Sea of Reeds. And then they cross over on dry land.

Almost all people have strong feelings about the phrase, “G-d helps those who help themselves.” I think we can all see some truth in this, and yet also recognize the cruel oversimplification of personal hardship made by these words. But in this parsha our scriptures and tradition comes close to making this statement. It’s not as judgmental, yet it is even more personally demanding.

Instead of standing put in prayer and meditation, we need to move forward. We need to drive on, and out of our situation. Why do I throw meditating into that mix there? It may seem out of place to make such a charge, but it is less so for the student of Kabbalah who practices meditation as an active form of mysticism.

You see the power of the splitting of the Sea of Reeds is one of the most revered displays of the Divine in all of human history. To the student of the mystical tradition, this is a key moment in the Torah to study as it displays how a direct intervention of G-d works. So sacred is this moment that we have many kavvanot and piyyutim – guided meditations and liturgical songs – based on this very moment in the Torah. That seek to connect us to the mystical power of that miracle.

Kavvanot and piyyutim – these meditations and liturgical songs, they are detailed and focused forms of prayer and concentration. They take real mental energy, and often take some time to get to know well. They are a beautiful way of centering oneself, but it takes time and effort. Not so much action, but they are very time consuming and engrossing. And for the deeper mystics, some even meditate upon the 72-Names, a mystical prayer form that some Kabbalsists say helped part the Sea of Reeds. There are some that contend that the people meditated upon the 72 Names of G-d; hidden in cypher in the words of Exodus 14:19-21. And upon doing this G-d parted the Sea of Reeds.

One might think that the Kabbalists – who actually embellished and extended prayers more than any other group, who added layer after layer of meditation to our prayerbooks, created pauses in the prayers to direct your thoughts, and further added a heavy wealth of liturgical poems – that they would disagree with Rashi’s harsh rebuke.

Yet even our mystical tradition challenges us, that when we are pushed up against a body of water – when our backs are against the wall – we need to move forward. Our Kabbalists don’t tell us to just chant and pray, and wait for everything to turn out all right.

They would bring to our attention back to our Midrashic tradition. Our inherited wisdom through folklore, which tells us that Nachshon, a prince from the tribe of Yehudah (Judah) was the first to lead his men into the waters. The midrash stresses that not until he had immersed himself into the problem, this being the Sea holding them back, did G-d intervene and split the waters before them all. (see “Split Your Sea” at Chabad.org; Midrash Tehillim 114:8; Bamidbar Rabbah 13:7)

Our tradition, both in the basics and in the advanced practice, teaches us that we need to do more than just pray about our problems. We need to do more than think about how we are going to be saved. We need to even do more than just get our feet wet, we need to be bold like Nachshon and jump into the problem. It’s not enough to just sit by the banks and consider what to do next. It’s not enough to just wait for G-d to rescue us.

Whereas our Torah only superficially reveals a command for Moses to compose himself and extend his staff over the waters as our call out of complacency, our deeper tradition even goes further and says we should be willing jump into the problem up to our nostrils before we start expecting that G-d has to help us out of our troubles.

It is not commendable to just pray and hope for the best. Our prayers are not supposed to distract us and release us of the responsibility to make as much progress on our own behalf as we can. To have to face the real problem for ourselves. Our prayers and meditations are supposed to give us strength. Strength to help us move forward. And to direct the focus of our hopes. Not to keep us stuck ascetically in one spot, mystically waiting to be saved from our problems. If we do our part, then we instantly enable ourselves with the opportunity to further see how G-d can help us work a salvation in our lives.

About the Author:Welcome toHardcore Mesorah! My name is Shmueli Gonzales, and I am an author and translator from Los Angeles, California. As a blog writer, I enjoy talking about the challenging topics of Torah and Jewish life. I also tackle topics of personal struggle as learned through my current struggle with HIV/AIDS. Among my various projects I also produce classical liturgical and halachic texts for free and open-source redistribution.

Do you need a siddur? This blog proudly cooperates with The Open Siddur Project. The project is a volunteer based organization dedicated to documenting and making the wealth of Jewish prayer and prayer resources available with free, redistributable licensing in electronic format and print formats. You can find my contributions of liturgy HERE. Find out how you can also be a part of this worthy cause!

These images have been some of the most popular and most requested on this blog. Unfortunately the originals weren’t the best quality, as they were just something I was toying with at the time in order to accompany text; they were more of an afterthought. After being able to get copies of the original software again I was able to do some corrections and updates (you know some Operative System updates are terrible about supporting old packages sometimes!). These new releases are set in a more widely recognizable JPG file-format for you to share across platforms. Thank you to everyone who helped with the corrections and suggestions, including my friend Aharon Varady of the Open Siddur Project.

You can also download the new three-paged Psalm 67 Meditation Packet, which contains the full-sized images, along a Hebrew/English translation of Psalm 67!

For more information about the meaning of the Shiviti see the following related posts. These lessons go in a systematic order to help you grow in your understanding of this practice:

Starting off the Spiritual New Year RightMitzvah-making Opportunities for the Spring and Summer

As we came into the month of Nissan we began celebrating the height of our spiritual year, in fact this is the start of the biblical year. (see Exodus 12:2, and Parshat Archarei). Whereas in fall we observe the start of the civil year and consider the concepts of righteousness, justice and repentance, we celebrate the spiritual new year with the joy of the “z’man cheiruteinu / season of our freedom.”

Just because Pesach– the Passover holiday– is over doesn’t mean this season ends. In the Talmud and classical Halachic works Nissan itself is considered an entire month dedicated only to joy and celebration; one big holiday free of mourning. There are a lot of ways to celebrate our freedom. One of the best was is to take advantage of that liberty and work towards our own enrichment. Nothing is more important to work on than our spiritual and emotional state. Coming out from under the effect what ever complications we might have stepped out of in this season should take first priority. There is no better investment we can make than in our own soul.

The spring season comes with unique opportunities for spiritual advancement and self-reflection. One of the best ways is by following along with the Sefirah haOmer – the Omer Count. Learn how to make this period between Pesach and Shavuot work for you. You can find a study and the Blessings according to the minhag Nusach haAri z”l (Chabad) with a counting guide in the links below. Also, part of the reflection is the recitation of the Psalm 67 (I failed to cite the source in the Siddur release, it will be corrected shortly). We can delve even deeper by meditating upon this Psalm as well, learn how:

Also during this season, we have to keep in mind that the physical seasons change as well. That means that the nights are getting shorter, and the days longer. This can effect some people, especially if you live in the far north, where daylight can be as little as as 4-6 hours long at best in the height of summer even if your not in the Arctic Circle. The following guides are how to approach Tikkun Chatzot – the Midnight Rite – during this season, as well as an introduction and the liturgical text:

At of course, in gearing up for Shavuot we again will need the prayers of the Shelosh Regalim, don’t forget to also get the Hallel and Rosh Chodesh packets. We are so grateful to have these resources hosted by our partners at the Open Siddur Project. You can find the link below.

And finally, the month of Nissan isn’t over yet. Have you had a chance to say the Blessing on a Blossoming Fruit Tree? For those of us in the Northern Hemisphere, we still have a few more days to make this happen. Find out how:

Last but not least, it is important for us to remember when studying the parsha according to the 1-year scheme t – the weekly Torah portion schedule for a single year – that in 2012 it differs outside of Israel from the one read inside Eretz Yisrael. Those who are inside Israel and only observe 1 day of Yom Tov already began Parshat Shemini last Shabbat. For everyone else b’chutz l’aretz – outside of Israel, in the Diaspora – we are just beginning it this week as last Shabbat was still Yom Tov. This schedule will remain ahead of us by one week until Shavuot of this year.

With all that said, I want to commend everyone who worked so hard to make a kosher and liberating Pesach. I am proud of all the hard work people in our little learning community have invested in cleaning not just their homes, but their inner self with careful scrutiny and humility. I am even more thrilled to see how much joy and feeling of freedom we are all experiencing for it as well. Now on to Har Sinai!

Do you need a siddur? This blog proudly cooperates with The Open Siddur Project. The project is a volunteer based organization dedicated to documenting and making the wealth of Jewish prayer and prayer resources available with free, redistributable licensing in electronic format and print formats. You can find my contributions of liturgy HERE. Find out how you can also be a part of this worthy cause!

If one was to ask a class of observant Jewish students what the first prayer in the siddur (hebrew prayerbook) is just about every hand would go up in the air. It’s seems like an obvious answer for most of us. But of course, if this was a real classroom I would be pulling a Lisa Simpson and complicating the matter by pointing out some geeky fact that turns the questions on its ear. You know the type, the preschool kid that tells the teacher she’s wrong because it was Copernicus that proved the world was round. No one likes a know it all. But, truthfully the answer is not quite as cold cut as it seems. And my reason for pointing out my odd fact is not to be an intellectual elitist, holding on to some more stringent view. Let me explain. First off, it would be helpful if before we start talking about liturgy we understand what we are discussing.

The Development of Liturgy

Liturgy has always existed within our tradition. The most published portion on the holy scriptures, probably more so than any book, is the Book of Psalms which is clearly written as a collection of musical and liturgical standards. Repeating holy scriptures was our first stab at formal prayer, and in some cases fixed prayers later became enshrined in holy scripture. The influence went both ways as scriptures and Temple prayers developed.

When the Temple era came to an end, with the destruction of Jerusalem in 70 C.E. prayers took center stage as prescribed in Isaiah chapter 1, to offer sacrifice of the lips instead of animals. Fixed prayers from the Temple were now elevated in significance, and new prayers were added over time to deliver something worthy of saying for just about every occurrence and season. But the siddur, the prayerbook we know today would not make its rise until around the 15th century at best and not widely available as a complete work until the mid-to-late 19th century. For most of our history people have just repeated prayers they knew from their common recurrence in our life-cycle events. And when in doubt people would turn to their rabbis for advice. Through out the ages we have learned these prayers like one learns a song, that is our liturgy. The tune and delivery I use my be different from yours, but that’s the nature of song. But no matter how it’s delivered, it’s a homelike tune we all relate to on some level.

The Development of the Nusach Ha-Ari z”l

As the treasury we know today as the siddur was being developed, so too the school of Jewish mysticism was on the rise. The mystics were a group of elite rabbis who collected prayers, but for a different reason than to just know what to say on a given occasion. They knew the prayers by heart, they didn’t need a script. Prayers collected by the kabbalists were incorporated in their own siddurim, but these books mostly served as commentaries on selected prayers. The commentaries contained many diagrams and instructions on how to focus the mind in a meditative way though kavannot (Heb. “Intentions”).

As I briefly touched upon in my last weeks look a the kavannah of Psalm 67 for the Sefirat ha-Omer, the Baal haTanya – Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe – was one of the first of the great rabbis to really take the mystical traditions of the Lurianic kabbalists (the followers of the ARI Z”L, the great mystic of the 16th century) and present their customs in a complete liturgical work for congregational prayer and daily devotion. The Baal haTanya’s siddur was intended to teach the common man how to pray, a much needed aid that was starting to take root during the late 18th century in Europe. His simplification came by focusing on documenting the things that needed to be said, and leaving out silent meditations.

The Baal haTanya provided his chassidim with a siddur that made full use of the richness of Jewish prayer that Eastern European Jews enjoyed and carefully conformed it to the teachings of the ARI Z”L. The text the holy Ari adopted and taught from was the Sephardic tradition, the liturgy documented by the Jews of Iberia and intern favored by the Jews of the near-east. The Baal haTanya conformed his text to that style and incorporating many of it’s unique prayers.

However, interestingly, prayer books like Eastern Europeans enjoyed were not at all common in Sephardic and Oriental Jewish communities. There was more documentation about their prayers and customs in classical legal works and kabbalistic commentaries they called “siddurim” than in any book dedicated to how to say your prayers or lead a service. Simply put, it wasn’t as needed because there was greater familiarity with the Hebrew prayers for the Jews of the near east. In the end as Sephardim and Mizrahi Jews began to formulate true prayerbooks for their prayer services like Ashkenazim (Eastern Europeans) invented, they brought in the silent meditations presented with their highly involved diagrams. Why? Partially because of their familiarity with them. Secondly because, in the days before the prayer books the diagrams were often enlarged and displayed in synagogues and holy shrines for one to use as prayer aids. It just seemed right that they belonged.

The Shviti: Placing Hashem Before Us

Those of you who have visited any Jewish shrines know exactly what I’m talking about when I mention charts and mystical diagrams. We call them Shvitis, they often take on the form on an enlarged writing of the Four-Letter name surrounded by verses of Psalms or prayers. The most famous of these is probably in the form of the Psalm 67 menorah. Others incorporate many mystical ways of reading Divine Names, but that are not meant to be pronounced. Why do we call them Shvitis? Because they usually bear the words of the Psalm that says:

“I have set

Hashem

before me at all times.”

| Sheviti

| Hashem

| l’negedi tamid

שִׁוִּיתִי |

יְהוָה |

לְנֶגְדִּי תָמִיד |

Psalms 16:8

Now one might ask, how intrusive into the text of the siddur can these mandala like meditations be? I mean, if they are useful why are they left out of the Baal haTanya’s siddur? You might say, who is he to leave out these things that are so authentic and sacred? Well, if we use a siddur as a seder (an order) of prayers and devotions, and go through it from waking up to going to sleep, then the first occurrence of shviti is at the beginning of the siddur. That’s right. When one wakes up they are to immediately have in mind this verse “I have set HASHEM before me at all times.” For this reason in many Sephardic and Edut haMizrach siddurim the first words you will see is these words “sheviti Hashem l’negedi tamid.”

If this was a real classroom I would hear just about every western, observant Jew gasp. This is problematic because at this point in history we all accept that the first words of out of our mouth and before we open our eyes is the prayer Modeh Ani, that we greatly thank G-d. Of course we also obsess over the different customs of washing among the different sects of Judaism, but we all accept in unity that we don’t intone the Four-Letter Name of Hashem in the first prayer we say of the day and instead wait until we get around to taking care of our business. So we all start with this prayer that refers to G-d, but without explicit use of the Four-Letter Name (יהוה).

So ingrained is it into the mind of observant Jews that this prayer is taught and known by the children as some of their first words. Really, before some Jewish toddlers can tell you answers to simple questions they already know how to say this prayer by heart. Though in our different communities we might truncated the prayers to make them easier to say for children at first, Modeh Ani is not one of them as we want them to learn it in full. This is our first confession of the day. I don’t want to spend too much time of it, as we will get to this prayer next week, and I’ve already taken us the scenic route to the point of all of this.

At this point, many would say “Oh, okay, I understand now why the Baal haTanya would leave it out. You don’t want to confuse people so that they might say the words of sheviti Hashem. Good thinking.” But still there will be the few who will grumble, and whisper to each other “See I told you those sephardim, chassidim, and kabbalsists are playing fast and loose with orthodoxy.” Considering myself to be the product of all of the above I would ask someone to cough up their copy of the Shulchan Aruch for a second. I’d hold it up and make the point that there is nothing more Orthodox than the Shulchan Aruch, which would become known to anglos as The Code of Jewish Law. I wouldn’t even site the words of Rabbi Joseph Karo, the Sephardic Kabbalistic master known as the Maran who first authored the work. Ironically I’d cite the words of the Rema, Rabbi Moses Isserelis – who wrote the Ashkenazi glosses to the work:

“I have placed Hashem before me

at all times:”

This is a paramount principal

of the Torah

and attribute of the steps of the righteous

who walk before G-d.

“שויתי ה‘ לנגדי |

תמיד:” |

הוא כלל גדול |

בתורה |

הורה ובמעלות הצדיקים |

אשר הולכים לפני האלהים: |

Shulchan Aruch: Rema 1:1

We don’t need to turn far. If we take “the book” when it comes to Jewish practice and turn to the very first reference page and paragraph, and here we have it. This would also be repeated by the Baal haTanya in the Shulchan Aruch haRav, Mehadurah Batra 1:5, just with the quote of our biblical verse at the end instead of being the leading words. According to the “code” the first thing we are supposed to think in our mind at the start of the day is “I have placed Hashem before me at all times.” Here the Rema is himself quoting the Rambam – Rabbi Moses Maimonides, the 12th century Sephardic scholar, master rationalist, and first exhaustive codifier of Jewish law (see Moreh Nevuchim – The Guide for the Perplexed 3:4)

Now, there is probably a reason other than just typesetting that explains the juxtaposition when the Baal haTanya repeats this law; to make it clear to his reader that this is a thought and not a statement he moves it to the end and adds the words “k’umo shekavut / as it is written.” He wants his chassidim to know this is a thought, it’s not spoken words. Like it’s written, it remains written but not said. As I have pointed out, when he created his siddur the Nusach Ha-ARI Z”L known as Siddur Torah Ohr (the precessor to Siddur Tehillat Hashem) he focused on the spoken words and not the meditations. However, if you look closely, it was not a forgotten point. It just became mentioned in the notes (which are exact quotations from his Shulchan Aruch).

Nusach ARI Z”L as a Process, Not a Possession

And this is primarily the differences between the Nusach ha-Ari (Chabad) tradition and the Nusach ARI Z”L siddurim of either Sephardic or other Chassidic origins. The nusach of the Sephardim/Mizrahim and other Chassidim have been heavily influenced by the teachings of the ARI Z”L and following his teachings so their prayers are Nusach ARI in their own right as well. However these other texts tend to contain many meditations and silent things that are not meant to be spoken out loud, and contain local variances and customs. This pretty much sums up the differences. The ARI Z”L never wrote a siddur of his own, and for that matter never wrote any writings for himself. Instead we learn of his wisdom through his student Rabbi Chaim Vittal and his other disciples, so we all just copy his teachings. Thus no one can lay claim to having “the” Nusach ARI. The Nusach Ha-ARI Z”L is a way, not a thing.

I say all of this because as we start to step into the study of the siddur I am going to be presenting the text according to the Nusach Ha-ARI Z”L. This is most often going to be based on the text of the Lubavitcher Chassidim, the text I have adopted and utilize in my daily prayers. Though at other time I will mention the Nusach Edut haMizrach, the tradition of the Sephardic and Middle-Eastern Jews; which is my tradition by birth. I do this to be intellectually honest, I can only share what I know. This is what I understand so that’s all I feel free talking about. But I will try to touch on other unique aspects of the different traditions when possible. But I hope we all understand that when we talk about the siddur we are talking about a growing and living thing that we all need to be flexible and giving towards. Because it’s something different to us all. And that is okay and possible, without compromising anything! Nachon, got it?

The Kavannah: How to Sheviti Hashem

Now on to the fun part. As we have discussed, the generally universal tradition today is to always start our day with a prayer of thanks; this is the Modeh Ani. It is the custom to not open one’s eyes nor say any other word in the morning until we give thanks. But we don’t say any Divine Name until we wash out of respect of G-d and in respect of our need for self-care right away. However, before we open our eyes it is a good practice for us to mentally make ourselves aware that Hashem is before us at all times. We can even visualize the Four-Letter Name (יהוה), but not say it. This is something we should all be able to agree on, it is appropriate.

But why should we do it? If it’s a kavannah – an intention – what is it’s purpose? What do we want to achieve or recognize by this? To find the answer lets continue looking at the text of the Shulchan Aruch:

“For the manner that a person sits,

moves and conducts himself

when he is alone in his house,

is not the manner one sits, moves and deals

when before the presence of a great king.

Likewise, in the way one chats openly as

he wishes while he is among his household

and relatives, is not the same way as when

he speaks in the court of a king.

How much more, if a man strongly takes

to heart that the great king,

The Holy One, blessed be He,

whom the whole earth is filled with His glory,

stands over him and observes his deeds.

As it says, “If a person hides

out of sight, will I not see him” says Hashem.

[Considering] this he will respect

and surrender to awe

of the Holy One, blessed be He,

and be bashful before Him always.

One should not be ashamed

before people

who mock his service to Hashem.

Even secretly when lying in ones bed

know before whom he is lying.

Immediately arouse oneself from slumber

with agility to serve the

praised and exalted Creator.”

כי אין ישיבת האדם |

ותנועותיו ועסקיו |

והוא לבדו בביתו, |

כישיבתו ותנועותיו ועסקיו |

והוא לפני מלך גדול; |

ולא דיבורו והרחבת פיו |

כרצונו, והוא עם אנשי ביתו |

וקרוביו, כדיבורו |

במושב המלך. |

כל שכן, כשישים האדם אל |

ליבו שהמלך הגדול, |

הקב“ה |

אשר מלא כל הארץ כבודו, |

עומד עליו ורואה במעשיו, |

כמו שנאמר: “אם יסתר איש |

במסתרים ואני לא אראנו נאם ה‘”, |

מיד יגיע אליו היראה |

וההכנעה בפחד |

השי“ת |

ובושתו ממנו תמיד. |

ולא יתבייש |

מפני בני אדם |

המלעיגים עליו בעבודת השי“ת. |

גם בהצנע לכת בשכבו על משכבו |

ידע לפני מי הוא שוכב |

ומיד שיעור משנתו, |

יקום בזריזות לעבודת |

בוראו יתברך ויתעלה |

Shulchan Aruch: Rema 1:1

The Rema, does such a great job of explaining this concept so it’s hard to top that. But he gives us a lot to think about. Everyday as we consider this the meaning of it grows. Let’s take a few minutes to walk through some of these thoughts together, these are just a few ideas of what we can think about:

Make The Name of G-d Apparent – even before we have opened our eyes or moved to get up we are to think about G-d. Placing G-d before us means that we make a mental commitment to act as though we are in the presence of G-d. Just like if we were in the presence of a king or judge we would want to behave becomingly, we should recognize our lives are watched over by G-d. This comes with a benefit, on one hand we have G-d looking out for us to administer liberty and justice. But we also have a responsibility, to recognize that G-d demands that we behave as decent people in our dealings even when we think that no one else is watching. Before we open our eyes, we determine to behave as noble and dignified people in our dealings; both in public and private. If we can do it in our private lives we won’t have slip ups of bad actions in public.

Choosing to Use Noble Speech – what’s funny about the wording that the Shulchan Aruch uses is that it describes a person that is in their own home, among their own guests and surrounded by their own family and feeling free to speak openly he just “blabs” with his mouth widely letting loose whatever he feels like without regard. Before we say a single word we determine to employ noble and becoming speech. One of the terrible things about lishon hara – evil speech – is that most of us would never allow ourselves to say the types of things publicly that we say privately, we would be too ashamed. So we should think about being in the presence of the greatest King, G-d Himself, then we would watch what comes out of our mouth and speak in a dignified way. This means, even in the way we speak to ourselves in our thoughts. Think about it, some of us say demeaning things about ourselves that we are too considerate to ever say to another human being

Consider Where G-d Is At In Our Lives – the entire world is filled with G-d. We understand, in kabbalistic principal, that G-d is the Ain Sof; without limits, without end. But that also means that though G-d is not one thing or a person, His very sustenance and glory fill the entire universe. G-d’s glory exists in everything and everywhere, no matter how much any of us try to take credit or mold things our way. We need to consider that there is nothing outside of His realm of influence or where His rules of goodness need not apply. We need to think, how would we act if G-d was a person standing over us and observing our deeds? It’s not that G-d is watching over us like a prison guard waiting for us to slip up. Actually, the relationship is one in which G-d is given credit for everything we enjoy and every opportunity we have through a blessing. In order for us to do something that is wrong most people out of seeming shame decide that they will not say inappropriate blessing for whatever action or item they are illicitly enjoying. But just because we don’t mention G-d doesn’t mean His ways don’t exist; that’s as silly as pretending your spouse doesn’t existing if you turn around their portrait. We should discipline ourselves to know that godliness is displayed through creation, progress, wisdom, prosperity, etc. Everything we see is a manifestation of G-d’s order, if we understood that then everything we see will begin to remind us of G-d and His ways.

Be Bashful Before G-d – often times when people speak in the English vernacular we refer to this concept as being “ashamed before G-d.” Though this is not a mistranslation, it’s not exactly a one-for-one rendering. Even before we get up out of bed and out of the sheets we need to understand that we are completely exposed before G-d. But its more than that. As we begin to engage in our daily needs and we assess the day we can stand amazed at how brilliant the Creator is. Everything we begin to do and enjoy has blessings traditionally associated with them. Sometimes the truth of it just hits us, we just have to say “wow, it really is amazing that all these things necessary for life work out for me day after day.” Life is a complex function, with many dependencies for us to just to wake up let alone get through the day. G-d is called Chai haOlamim – The Life of the Worlds – all the universe and life within it is an extension of Him and sustained by His will. Even us. We are just a small part of this big universe, yet even as simple people we benefit from so much that we can be humbled. We feel so small before G-d and the universe that we become like a child with a surprise gift that is so bashful for being remembered that they want to hide shyly. We should always try to retain this type of wonder with the world.

But Don’t Be Ashamed Before Men – even before we move from bed, to get out from under the sheets we make a conscious choice to not feel embarrassed or foolish for our wonder of life and our respect to honor the little things in life, realizing that all these small things when they come together make our world so much better. There is nothing mature or smart about taking for granted the gift of life and the wonders of the world as the self-proclaimed intellectuals of our age like to flippantly do. They say that nothing you do as an individual matters that much. Some suggest that religious people thinking G-d considers their needs and betterment to be egotistical. Others suggest a faithful person is needlessly groveling and that his humility is a sign of mental weakness. Either way, it can be hard to face the world some days because people are so jaded that many will attack your devotion for reasons of humility or ego; you just can’t do anything right. But we aren’t supposed to hide from the world, we are called to transform it. That mean’s we also aren’t to conceal our service to G-d and pride in being our true selves, because it is through those things that we exemplify the truth of our values. Our actions speak louder than words.

Wake Up With Enthusiasm – if we really took to heart the idea that G-d watches over us then we would realize that we are laying before the Great King. Just as people jump up from bed with excitement if an important guest suddenly showed up, we need to wake to the day in order to serve G-d. We wouldn’t leave a king waiting at the foot of our bed, no we would jump up quickly and honored to be of service. How do we do accomplish this? By arousing ourselves to get up and wake the day. It means more than just getting up. The battle of our day starts even before we open our eyes or say a word, it starts when we actually wake. We should arouse ourselves to wake with all the agility and excitement that a youth would show toward their beloved.

When we begin the day by placing Hashem before us we recognize that G-d is present. As the day and world unfolds before us we begin to see that G-d is present in the world, in our deeds, and in our happenings. If we want to encounter G-d then we need to get up and see Him in action. As we lay there without saying a word we begin to arouse ourselves to rise up and meet G-d where He is, emulating G-d’s passion to be active in the world. This gives meaning to the scriptures when it says “has kol basar mif’neh Hashem ki naior mim’on kadsho / be silent all flesh before Hashem, for He is aroused out of His holy habitation.” (Zechariah 2:17)

The counting of the omer is one of the most mystical rituals in Judaism. It’s reflection on the elements of burnt offerings, as with all offerings and sacrifices, has been interpreted as a symbol of spiritual elevation. Both the topics of sacrifice and ecstatic spirituality so much turned off modern and “enlightened” people that many communities had abandoned the omer all together. Interestingly though, in recent years the resurgence of interest in mysticism has caused such a demand for these type of prayers that you will now find them in the siddurim (prayerbooks) of just about every movement of Judaism. The other prayer making an amazing comeback is the Ana Bekoach, which is usually paired closely with Psalm 67 in Chassidic and Sephardic siddurim.

The Ari z”l himself instituted the inclusion of Psalm 67 and the Ana Bekoach into the daily prayers and when performing special mitzvot. However, the method that was related from the Ari z”l through his disciple Rabbi Chaim Vital in how to recite these prayers was presenting in very detailed kavannot (focused mediation) that were very complicated and involved. Psalm 67 is a great example, because the method most often used to meditation on this verse was not to just read the text, but instead to imagine the 49 words being a 7 branched menorah, with each of the 7 branches containing a verse of the Psalm. Each of the branches relates to one of the 7 sefirot that are active in the physical world, just as with each of the 7 lines of the Ana Bekoach does as well.

The Nusach Arizal as presented by The Baal haTanya – Rabbi Shneur Zalman of Liadi, the first Lubavitcher Rebbe – though it is a kabbalistic prayerbook, was purposefully freed of nearly all the kavannot in order to focus on creating a prayerbook that was appropriate for users of all skill levels. Complicated diagrams and pages of meditation material interspersed within selections of actual prayers were put to rest. Instead his text was complete yet concise, as well as clear and understandable as a true liturgical work. Though the Baal haTanya did not include the meditating upon the form of the menorah, he did prescribe a reading of Psalm 67 and some interesting kavannot relating to it. What made these kavannot so meaningful that he felt compelled to include them?

It is quite standard for most traditional siddurim to include the reflection upon the names of the sefirot relating to the day. Less common is the meditation of assigning one of the word or names of the Ana Bekoach to each day, though this sometimes appears in the Sephardic and oriental texts. However, in addition to including a plain reading of Psalm 67 after the counting of the omer, along with the prescribed words for declaring the day’s count one is also provided one word of the psalm and one letter of verse 5. Psalm 67 contains 49 words, and verse 5 of that same chapter contains 49 letters. There are 49 days counted in the sefirah period, so each day one focuses on one pieces of the picture for what we hope to achieve during this time of personal reflection.

When it comes to the reason this chapter and this verse is chosen for meditation, the reason does not appear as clear as the reason we include the Ana Bekoach which contains supplications for the removal of sin and purification. This is in line with the tone of the season. Instead Psalms 67 starts out with a request, not a humble confession that we would normally expect during a season of personal refinement. We read the words:

“G-d be gracious to us, and bless us;

May he cause his face to shine upon us.

Selah.”

| Elohim y’chanainu viybar’cheinu;

| ya’air panav itanu

| selah.

Psalms 67:2

Now lets looks at verse five alone. When we read it we find something seemingly completely unrelated at first glance:

“The nations will be gland and sing for joy.

For you will judge the nations fairly,

and the peoples of the earth will rejoice.

Selah.”

| Yismauchu viyarnenu, l’amim.

| Ki tishpot amim mishor:

| ul’amim ba’aretz tan’chaim

| selah..

Psalms 67:5

Here we see that this second meditation, upon verse five, seems to be a related to conceptualizing human equality and the pursuit of happiness. So we have prayer for the blessings of the nation of Israel, and a reflection upon the goal of universal betterment. For a start, we see that it is a good practice to be as concerned about the welfare of all people just as much as we are concerned for ourselves. It is balanced.

That’s a nice idea, and rings true. However, the message goes deeper than that, as it is clear if we read the rest of the chapter in context. Yes, this request seems different in tone than we would expect. But it is not a a brazen request for divine favor just for the purpose of our own security. If your asking yourself why this request of verse 2 is so bold, we find our reason in the next immediate verse. It also answers for us why we find ourselves considering the People of Israel, as well as all the nations of the earth in these meditations. It asks for blessing for a special reason:

“To make Your way known upon the earth,

and your salvation among all the nations.

| Ladaat ba’aretz dar’kehcha;

| b’chol goyim, yishuatecha.

Psalms 67:3

The topics are not unrelated. They are completely related because we are people in need of blessing, just like the rest of the nations of the earth. However, it asks for blessing for Israel not merely for our own contentment but in order to enable us to make the ways of godliness known to the people of the world. It asks for blessings so we can share it with others and model graciousness. We ask for the face of G-d to shine upon us so that it can reflect off us, that we be spotlighted as an example of salvation.

There are plenty of people out there who say that this dream is impossible to achieve, and therefore foolish to consider. But being able to show this truth through the example of our own experience is the type of truth people cannot easily deny. In fact we see a few times in verses 4 and 7 that when this happens the people will then be able to “yoducha” which means to admit and acknowledge, as well as give thanks. That people will see the goodness of this way of godliness for themselves though our lives. Then the nations will even become glad, knowing that there is hope for themselves.

So the request isn’t as self-centered as it sounds. It’s not necessarily a request for prosperity or even success, you will never find such hopes directly expressed anywhere in this chapter. What it does ask for is for us to be blessed, which we all know in Hebrew means to be set apart for a special purpose. When we bless something we take an ordinary thing, and by doing a special mitzvah with this object the item becomes special because it was a part of doing something sacred. The item was ordinary before, but now merely because it was used to do something special it becomes recognized and designated for that special purpose. This item isn’t better, it’s just purposeful now and worthy of being respected accordingly. How can I be certain of this? Near the end of this short chapter we read,

“The earth has yielded her produce,

May G-d, our own G-d, bless us.”

| Aretz, nat’ena y’volah;

| y’evracheinu elohim eloheinu.

Psalms 67:7

Now we have a good clue as to why this verse is appropriate for this season of harvest, because it references this good fortune of the reaping already taking place. And yet it still asks for being blessed, which only makes sense in the classical sense of being consecrated and not according to the misconception of blessing as random fortune.

When we think about it this way, these meditations become a beautiful way of looking at why we are going through this time of personal reflection and development during the omer period. The reason the children of Israel went through this process of development for the 49 days after the exodus was to be prepared to receive the Torah. We all know and recognize that. But what we are doing here in these meditations is deeply focusing on the reality that the Jewish people are blessed with Torah in order that all the peoples of the world benefit from it.

The two meditations, one for blessing Israel and the other for the betterment of the nations of the world are not unrelated. This is what our purpose should be, to be worth of being blessed in order to be a blessing to others. Our fate is very much tied to that of the rest of the people on the earth, so we need to get serious about becoming better people because we aren’t the only people that need to benefit from our enrichment. During this season we become better people so we can be better to others! That’s why the last verse sums it up simply:

“Bless us, our G-d;

so that all the ends of the earth will be amazed by you.”

| Yebar’chainu elohim;

| veyir’u oto, kol af’sei aretz.

Psalms 67:7

It is very easy for us to just scan Psalm 67 and quickly dismiss it as arrogant and nationalistic. Or we might lazily just look at it, then simply conclude that their incorporation into the siddur was only because the body of the text has 49 words and coincidentally a verse with 49 letters as well; just like the sefirah period counts 49 days. Though others might say it was just a pretty random pick, chosen because it quickly mentions the reaping of the earth’s produce. That might be an easy assumptions for scholars and even some general Hebrew speakers I suppose, because a simple reading brought these ideas to mind even for me. First, read it all; be patient with the process. Second, remember that as people who practice Judaism everything we read has to be thought of as a way to help us make tikkun olam – reparation of the world. If it doesn’t then we are reading it wrong!

During the Sefirat haOmer we have a moment everyday for nearly 50 days to pursue personal growth in order to be a better example of goodness, and be a favorable display of Torah powered chesed (kindness, goodness). If we follow through we are assured results that will amaze everyone, maybe even ourselves!

Ready to make it happen? You can download the blessings for the Sefirat haOmer hosted HERE or also graciously hosted by The Open Siddur Project HERE, as well as find all other related liturgical transcriptions.

Do you need a siddur? This blog proudly cooperates with The Open Siddur Project. The project is a volunteer based organization dedicated to documenting and making the wealth of Jewish prayer and prayer resources available with free, redistributable licensing in electronic format and print formats. You can find my contributions of liturgy HERE. Find out how you can also be a part of this worthy cause!